Wrong view arising from the 6-sense doors , because of contact. In Dependent Arising phassa conditioned tanhā. This is describing in the process but we can also count wrong view and anger (diṭṭhi and dosa). Therefore there is a usage of diṭṭhi-tanhā in the Buddha's Teachings. The 6-sense doors are the very grounds for wrong view. Identity view (sakkaya diṭṭhi) donot prevent beings to good rebirths. But the wrong views develop from it, leading beings into the planes of misery. Therefore wrong view is a fearful dhamma. In the early morning if you start open your eyes it comes in. A person without mindfulness is leading by it, only a person who has strong vipassanā knowledge free from it. From morning wake up to sleep time all beings are moving around with wrong view. Frist wrong view, later becomes attachment with wrong view (ditthupadham). At last die with attachment with wrong view to wealth and family members. During seeing, hearing, smelling..etc with every contact arising and no contemplation and mindfulness will follow by wrong view behind all the times. Mostly people don't know this point. If I tell you, and you will say what's the problem with me? But you have to know wrong view following up to near the ending of the Path of stream entry.

(Therefore Sayadaw was always helping the yogis to dispel wrong view before the practice. Also according to some of the Suttas and modern yogis' experiences even they could discern anicca, they were stuck there by wrong view. Difficult to let go and even they themselves didn't know the reason. Some of them, their insight knowledge even fall down, liked the snakes and ladders games. Swallowed by the diṭṭhi Snake.)

Except the Buddha and Pacceka-buddha, no one can enlighten without listening talks. In the Majjhima Nikāya, Māgandiya Sutta, the Buddha mentioned that anyone who completed with these 3-factors can realize Nibbāna in this life.[The 3-factors are: (1)Association with men of integrity (2)Hear the true Dhamma (3)Practice the Dhamma in accordance with the Dhamma]. The Buddha always said only the true words. Therefore, don't doubt about it , also don't doubt in oneself. Only fulfill the No.(3)factor ~ practice in accordance with the Dhamma is easy. If the mind and body tell you impermanence, just know it. If impermanence and the nyan knowing become together will realize the Dhamma (i.e discerning anicca) in this life. I will take the responsibility for you. If you discern impermanence, no need to pray for Nibbāna and continue to know this. And will arrive there by itself . If you know impermanence, you get the knowledge of as it really is (yathābuta Nyan). And then continue to know it will arrive to the knowledge of disenchantment. Still continuing to know it and arriving at the end of it, which is The Path Knowledge. If you can discern anicca, you are the 3-rooted person (Tihetuka : a person born with 3-wholesome roots, non-greed, non-hatred and non-delusion).Other types of persons can't discern it. To arrive Nibbāna is with these 3 knowledges. Still practicing and not get the Path Knowledge yet, why is this ? Your practice is still not in accordance with the Dhamma. Because impermanence and the knowing are not fit together. Practice in accordance with the Dhamma is ending the round of existences(samsāra). Because by seeing anicca , ignorance won’t come in, sankhara and viññanam won’t arise, and the new khandha not arises. (see the 12links of D.A.)
Then , a question need to ask; “ How long I have to practice ? Do I need to practice for my whole life ?” After you discern anicca and become gladdening, then it's not far from Nibbāna. After that, follow by disenchantment of anicca. All these were mentioned by the Buddha.( e-g, in The Dhammapada) Joy, gooseflesh, happiness, light ect., any one of them will arrise (i-e, the 10-insight corruptions). After that, not very long, the knowledge of disenchantment will come. This is Nibbidā Nyan. If you arrive to the level of 10-insight corruptions, impermanence is succeeded. When you arrive to this point, don't get up and go away. After that, you will not see the arising of phenomena but only the passing away of them. And then, later seeing the disenchantment of passing away.
[Here in this talk, Sayadaw warned the yogis not to get up and go away when impermanence is succeeded. In some of his talks also warned the yogis when they arrived to the knowledge of disenchantment, not to get up and go away for whatever reasons. But stick to the practice until Nibbāna was realized.]

By knowing only mind & body can't see Nibbāna. With explanation it is easy to understand mind & body. In reality we have to know is anicca. Mind & body is only for analyzing. Without discerning impermanence and can't see Nibbāna. If you discern it and you have the seed of arahant, can become an arahant in this life. From sotāpanna to arahant must develop from this view. Still not discerning anicca still not get the seed of sotāpanna. Without seeing it can't close the doors of painful rebirths, also still not have right view(i-e, vipassanā right view). By discerning anicca has purified view. (Sayadaw recited some of the Pali verses by the Buddha and explained it.)

During sitting, if your body feels pain and wants to change is all right. I don't say not to change it. After changing, the feeling disappears and not there anymore. You have to change it with contemplation. After changing, observe it as it's there or not. In this way, you have right view. Die with right view is die with knowledge. After seeing anicca, continue with the contemplation will become disenchantment with it. Knowledge becomes sharper but it’s still anicca. Aggreates (khandhas), sense bases (ayatana), elements (dhatu), truth (sacca), all are anicca. But by themselves is separated (i.e separated nature). You discerning of impermanence can make you free from carrying the corpse. (Sometimes Sayadaw was using words had the double meanings, profound and vivid and humorous. In some talks, changing new births as changing the corpses.) You must not argue by looking at the differences of the ways of practice. At last by discerning anicca and become the same. The main point is discerning impermanence. (Sayadaw made a warning on argument that was very common in Burma; may be also in other countries and other religions. The important point was not other right or wrong, but one's own practice.) Discerning of anicca is only possible when the Buddha's Teaching exists and encounter a teacher who can teach them. If you discern anicca you will be free from craziness. Therefore, making perseverance for the sake of discerning anicca.

[In these talks can feel the compassion of Sayadaw. He pointed out the important of present situations for practice diligently to end dukkha. Not to waste the precious opportunity for ending dhkkha. Also he pointed out the great power of greed-craving (lobha-tanhā) in daily life, people get lost in it and forget or can't give their time for the practice.]

Making the judgments are seemingly liked wisdom and opposing in doing the practice and goodness. Avarice (macchariya) and doubt (vicikicchā) can come in. It's difficult to know. It seems like wisdom (pañña). Making on the judgment for yes or no and at last can't do it. As example, for doing the practice on concerning one's health, and tanhā come in and then can't do it. By making the judgment one can't do what should be done and then wasting the time. From the Buddha's point of view; quickly to do the holy practice and not to delay for it. True wisdom can succeed for what one desires (chanda)to do. Wisdom faculty (paññindriya) can conquer any opposition. Regarding with dāna, it's avarice; and for practice, it's tanhā. True wisdom understanding the nature of not self (anatta) and do it without delay. Without practice is not difference from someone alive with the animal mind.

After seeing anicca by practice, the first vitthi-citta(consciousness in the cognitive process) gives the result of progress in business and wealth. At that time tanhā comes in and can destroy the practice because the yogi takes it as busy in business. To realize Nibbāna the cognitive process of the knowledge of impermanence must arise continuously. Sensual pleasures of wealth and property are a kind of temptation (marā). For ordinary people there is no destruction of marā god (devaputta marā); but the marā of the mind can come in as a destruction. We exchange the invaluable Nibbānic happiness with ordinary happiness (This was the happiness of a dog for a bone; one of the similes of sensual pleasure by the Buddha.). It is quite a great loss. For doing dāna and making merits are also in the same way. Instead of giving support to Nibbāna let tanhā leading us for wandering in the round of existence. Because of the good kammas of the past attained the precious human life, and met a good teacher, and hearing the true of Dhamma (Sacca). With practice can end dukkha, but most people misuse their past good kammas by wasting time in worldly sensual pleasures .

(This Dhamma talk gives us a lot of good for thought and contemplation. The Buddha and teachers of Dhamma made the important points only. We need to gain more insight about them by reflection and contemplation. Seeing them more deeply, extensively and clearly. With these habitual practices can develop our wisdom faculties and development on the path.)

The 2nd temptation of defilements (kilesa marā) is discontent (arati) or laziness and boredom, because of laziness and boredom stop from the Dhamma practice. Laziness and boredom are refined dosa. Lost interest, discontent with the practice and become displeasure. For a monk he can be disrobed. It's the enemy of effort. It overcomes the 4-supreme efforts(sammappadhāna). It hindes the worldly and transcendental developments (lokiya and lokuttara). It can also go into sloth and torpor. Disturb oneself is laziness (kosajja). Harmful to other is anger (dosa). It has the fault of samsāra(because of laziness never transcend dukkha). It doesn't commit crimes liked dosa. Dosa is easy to know, and can be corrected. Laziness is not easy to correct. Sometimes dosa turns into sense of urgency (samvega) and can move towards knowledge. Refined dosa(here laziness) destroy the whole life (not to mention trancend dukkha even difficult to do goodness). Kosajja disturbs inside, and dosa disturbs outside. Laziness is harmful to oneself, and anger to others. No-one corrects you and someone will correct you (laziness and anger). Nobody knows it, and someone knows it. If laziness comes in contemplate the plane of misery (apaya dukkha), the misery of round of existence (samsaric dukkha), and the dukkha of old age, sickness and death to overcome laziness. Because of one's laziness and gives many reasons to shun away from practice. It has refined but a terrible one (The Buddha also taught about the 16-reasons for laziness.). There was also a warning from the Buddha; i.e you could not realize the holiest, the extra ordinary Nibbāna element with ordinary effort. Therefore, lazy people can't realize Nibbāna.

[Sayadaw said we could misrepresent the Buddha in 2 ways. From hearing the teaching and giving a wrong talk (From Anguttara-Nikāya ; some Buddhists even created new ideas and concepts into the Buddha Teachings. This point is also important to think about.)As an example, a frog after hearing the voice of the Buddha and died, and reborn as a devata(deity). Most Buddists thought that a frog changed into a devata. This is a permanent view (sasata-ditthi) . Someone gave a talk on Nibbāna and explained it as annihilationism(uccheda-ditthi). Both of them are wrong views, and obstruct Nibbāna. In all of the Buddha Teachings, he explained in 2-ways; direct and indirect ways. Sayadaw gave another example in the Long Discourses, Mahā Tanhāsankhaya Sutta, about Bhikkhu Sarti. He heard the Jataka Stories from the Buddha (especially the 10 great Jataka stories; Vesantara, Mahosadha, Tamiya … etc.) , and took it directly as only the bodies of them died but not the mind of the Bhodisatta. Viññānam was permanent, only changed the physical bodies, but the mind unchanged and continued to the next life. Most people of the world have this view, i.e the permanent soul.

Sayadaw based this talk on the Mahā-Punnama Sutta of Middle Length Discourses (This sutta provides a thorough discussion of issues related to the 5-aggregates. Sayadaw based on a sutta but he never used the whole one, only a part of it or the main point for the teaching.) After vassa (rain retreat), some monks visited the Buddha on the full moon day. The leader of the group asked the Buddha questions. What is the clinging aggregate (upādānakkhandha) ? The 5-khandhas; answered the Buddha. Are they the same or other (clinging and aggregates) ? Without clinging no khandhas, and no clinging can't have the khandhas. The monk continued to ask questions.... After sometimes the Buddha asked the monks each of the 5-khandhas as impermanence (anicca) or permanence (nicca) and dukkha (suffering) or sukha (happiness). The bhikkhus answered as impermanence and suffering. The Buddha continued to ask; if dukkha, each khandhas can be said, this is mine, this I am and this is my self. During that moment one of the bhikkhus had this thought, if the 5-khandhas were not-self (anatta), what should I rely on? May be I should rely on my kammas. The Buddha knew his thought and admonished him, and continued again to ask the questions as above. They answered that it was not-self (anatta) and at the same time they observed their khandhas and answered what they had seen. After the talks they all became arahants.

Liked the monk above most Buddhists take kamma as permanence or have the view of kammavadi sasata- ditthi. The beings after died their kammas following them liked an ox-cart of the wheel (negative kamma) or liked a shadow (positive kamma). These were taught by the Buddha indirect way by using similes to understand the law of kamma.]
There are 2 worries; misunderstanding of the Dhamma by listening and by teaching Dhamma. Teaching by similes and taking them directly is wrong. (He gave the story of a frog.) The mind/body of the frog and the mind/body of the devata were quite different. Nothing was following there. It becomes wrong view by listening with misunderstanding. Has wrong view in the connection of the khandhas process. If you can't teach in the way to free from wrong view and it moves towards the view of permanence (sasata- ditthi). With the exaggeration on the direct teaching also lead to wrong view.(e-g Bhikkhu Yamaka's view on Nibbāna. We can also know from the Buddhist history that some new ideas and views came from this kind of thinking and looked like a God religion.) There are 3 methords which can't be mistaken and deviated; these are Law of Conditional Relations (Patthāna), Law of Dependent Arising (Paticca-samupadā) and Truths (Sacca). With the others , if don't know how to interpret them and easy to become wrong views. Take Nibbāna as just only the cessation of greed, hatred and delusion is also wrong view. It's the same as nothing arises.

The leader of the monks asked the Buddha; “There are clinging (upādānam) and aggregates (khandhas) . Are they the same or different ? “ The Buddha answered that they were not the same nor different and without the khandhas there was no clinging. If there was no clinging and khandhas could not exsit. “What is the cause of the khandhas ?” “We are wanting it for ourselves and therefore we pray and making kammas for it.” “Please, tell us the diversity of the khandhas ?” “They are the khandhas of the past, present and future. “ “Please, tell us how the identity view (sakkāya ditthi) come to be ?” “Take all the 5-khandhas as me or mine that identity view come to be.” “Please, tell us how the identity view not come to be ?” “ If you contemplate the 5-khandhas as these are not mine, these are not I am, these are not my-self, then no identity view come to be.” “ Please, explain to us more about it.” Then the Buddha asked them to contemplate each of the 5-khandhas as not-self. By explaining in this way, one of the monks was thinking liked this, if all were not-self, which one should I make it as me or mine ? Which one should I rely on ? May be I have to rely on my kammas. Most people (Buddhists) take kamma as mother and father and rely on them. Most Buddhists are fear of the extinction of life (bhāva) that they rely on kammas and connecting them.

(Wrong views and craving for becoming are so strong that some creat paradises in the heavens and can’t let go their clingings for them; i-e sakkāya Ditthi and Bhāva Tanhā)

[This talk explain the functions of the Four Noble Truths and their connection in a quite detail and simple way but profound. Also there are some hidden meanings behind them and for contemplation and to find out by the yogi. This strengthen his confidence in the Buddha Teaching.]

In the Patthāna (Conditional Relation), faith (saddhā), generosity (dāna), precept(sīla), serenity(samatha) and insight (vipassanā) are the distant causes to Nibbāna. Completed the 8-path factors only the near cause to Nibbāna. I will talk about feeling (vedanā) in the Samyutta Nikāya of Connected Discourse on feeling (Vedanā Samyutta). It's about feeling, contemplation on feeling and to Nibbāna with feeling. The Buddha said first to develop samādhi by breathing (ānāpāna) or kasiṇa (circular shaped meditative device), after that to know the feelings. To know the feeling means not on the type of feelings (such as pleasant etc.), according to the commentary to know the truth of dukkha on feeling.

With the Satipatthāna Pali, people think that it's only to know the feeling. According to the Dependent Arising (paticca-samupadā) whatever arising is dependent co-arosong. The whole connecting process is dukkha. All the arising phenomena are by its nature (dhammata) have to be passed away. Passing away is also dukkha. So whatever kind of feeling arise, know them as the truth of dukkha. If you discern anicca you see the truth of dukkha. Contemplation of impermanence is to know the truth of dukkha. Carefully note this point. If you discern impermanence you get the knowledge of the truth (sacca nyan). Impermanence is the truth of dukkha (dukkha sacca) and knowing is the truth of the path (magga sacca).

There are two reasons (causes) for the present feeling arise; i.e near cause and distant cause. The distant cause is in the past, because of ignorance (avijjā), craving (tanhā), clinging (upādānam) and action (kamma) we got the present khandhas (i.e according to the Dependent Arising ). The near cause is in every moment because of contact (phassa) feeling arises. Without the past and the present causes no feeling can arise. So without the past ignorance...action,i.e the cause of dukkha (samudaya sacca), then the truth of dukkha (present khandhas) or dukkha sacca can't arise. I am now explaining in details is because you may have doubt that why the impermanent process happens continuously again and again. If I say exactly because of ignorance, craving, clinging, action and contact that impermanent phenomena of the truth of dukkha arise (samudaya and dukkha sacca). Yogis will ask me; “When we arrive to Nibbāna ? “ My answer is when samudaya and dukkha sacca cease you will arrive there. If you can contemplate to the ending of the truth of dukkha, and then the samudaya sacca of the past also cease. With the cause ceases and also the result. The ending of impermanence is with the ending of the past causes. Both of them ending is Nibbāna. (i.e, Dukkha khandha and samudaya tanhā) Impermanent dukkha sacca ends with the past cause of samudaya sacca.

If you ask; “Why the ending of impermanent dukkha sacca leading to the ending of the past samudaya sacca ?” According to the Buddha the extinction of feeling means the extinction of cause and effect. Discerning the impermanent dukkha sacca is knowledge (vijjā). This knowledge kills the past ignorance (avijjā). Discerning of impermanence is non-greed, i.e no greed or craving comes in. Without craving there is no clinging (upādānam). Insight knowledge arises and it cuts off the kamma. Therefore during contemplation of impermanence the past cause is ceased. By contemplation towards the ending of it that dukkha sacca ceased. Contemplation kills samudaya sacca. When the knowledge of not wanting arises and dukkha ceases. Contemplative knowledge (i.e, vipassanā nyan) function 2 duties. The Path Knowledge (Magga Nyan) function 4-duties : kills tanhā (samudaya), penetrates dukkha, development and seeing Nibbāna. With the completion of the 8 path factors, it cuts off the past defilement (kilesa) and not allow the present defilement to arise. Therefore, the path factors kill the past causes and not allowing the present causes to arise. So the Noble Eight Fold Path is the way to Nibbāna. Nibbāna is ending only dukkha but happiness is existing. The Noble Eight Fold Path cut off the past kamma and forbid the new kamma to arise. So the Buddha called craving (tanhā) as the crooked dhamma and the path factors as straight dhamma, because it kills tanhā.

(Based on a sutta from Vedanā Samyutta)
The Buddha gave an instruction of how to die to a sick bhikkhu. When we feel the pain stay with mindfulness (sati) and clear comprehension or wisdom (sampajāna). Using the time with mindfulness and wisdom. Without the physical body no feeling arises. The mental feelings arise by dependimg on the mind base (i.e the heart area). The cause is impermanent that also the result, or they have the nature of passing away. By knowing in this way, doubt is overcome. Therefore, this way of contemplation is by knowing the cause doubt falls apart, and knowing the result wrong view falls off. Every time knowing feeling arise is sati and knowing the nature of passing away is sampajāna. Combine together is sati-sampajāna. If you can contemplate in this way, then greed, anger and delusion can't come in. Mindfulness is just only knowing the arising. Can contemplate the passing away is sampajāna or wisdom mental factor. Mindfulness can't do it. The physical pain is not horrible. The horrible thing is when pain arises and the reaction to it; i.e mental state of displeasure (domānassa). It's more difficult to cure. As an example, in the darkness a man is cutting with a kusa grass. If you tell him that he was bitten by a snake and instantly in shock. Again you tell him that it's not a snake only a kusa grass and instantly getting up. So when pain is arising at near death; it the patient can't contemplate it, and will die with displeasure. If able to contemplate and dies with the knowledge of impermanence (It becomes anicca and magga). This is dying with the path factors mind. Every one dies with painful feeling will fall into the planes of misery. (It’s quiet frightening.)

Buddha and arahants had physical pains but didn't have mental pains or dukkha. Therefore, they were ended the round of existence. Even you don't have the Path Knowledge and die with the insight knowledge is safe. Every time feeling arises and knowing with sati and sampajāna, wrong view (ditthi), doubt (vicikicchā), greed (lobha), anger (dosa) and delusion(moha), all the 5 defilements are dying away. Ditthi and vicikicchā are extinct with the Path Knowledge. Lobha, dosa and moha die without any chance to come in. (Here Sayadaw mentioned the lobha, dosa and moha are connection with wrong view and doubt. Not 100% of them but only 25% of them.) If you follow up feelings until to the end, body and feeling disappear and the peaceful Nibbāna Element appears. In the yogi's mind the physical body is disappeared. The 5-khandhas disappear and the Path Knowledge arises.

Most Buddhists afraid of unwholesome kamma which will give the future result. The main cause is not kamma, tanhā (craving) is the connector from one life to another to infinity. If tanhā is eradicated and no birth anymore. After tanhā extincts all the kammas become fruitless, as an example, the great serial killer Aṅgulimāla (the fingers garlanded bandit of the Buddha's time). Therefore, the Buddha said that in the Four Noble Truth the cause of dukkha is craving, and not mentioned as kamma. Craving is sticking at 12 places. It's sticking with the 12 āyatanas; i.e form, sound, smell... ideas and eye-base, ear-base, nose-base...mind-base, sticking with the external and internal phenomena, and also in the middle. It’s really not easy to deal with it. With the contact of eye and visual object, eye-consciousness (seeing) arises. So it's also sticking with the eye-consciousness, ear-consciousness (hearing), nose-consciousness (smelling)...mind-consciousness. So tanhā is sticking at 18 places (6 sense-objects+6 sense-bases+6 consciousness=18 elements). Even you can say sticking with the whole body. Therefore, we have the usage of I can't even let one of my head hairs to fall off. Again it's sticking with the 18 feelings (6-sense-doors x 3 types of feeling; i.e pleasant, unpleasant and neutral). The 18 elements (dhātus) are connecting with the 3 types of feeling. So if you can contemplate the 3 types of feeling, and it’s enough to kill tanhā. If feeling can be contemplated, and craving is not arising. So the Buddha gave the contemplation of feeling (vedanānupassanā).

Whatever name you are calling to the living beings such as human, god, brahma...etc., in reality dukkha starts and dukkha ends (birth and death). Only these things are continuously happening. Only exist as dukkha connects to dukkha. Without any goodness in it. After his enlightenment the Buddha observed the world with the eye of truth and said that I would never praised to any life of existence as good. Even became a non-returner (anāgāmin) was only one more life to go on but still not good yet. It was liked the 4 piles of excrement and still one pile left behind. It was good only with all were gone.

Craving (tanhā)is the cause of dukkha and has companions with it. These are the 4-Taints (āsava). They are leading one dukkha to another dukkha. The taints are: (1)The taint of sensual pleasure (kāmāsava) (2)The taint of becoming (bhavāsava) (3)The taint of wrong view (diṭṭhāsava) (4)The taint of ignorance (avijjāsava). If the 4-taints are not extinct, then dukkha also without extinction. They will connect dukkhas without any gap (anantara paccayo). Between death and birth without any gap (This is the Patthāna method in the Abhidhamma . Later Buddhists had the intermediate state, i.e antara bhāva). By Suttanta method these are connecting by the taints; death and birth, death and birth....etc. with suffering liked a circle, without any goodness. Send living beings to this life and that life is the flood of sensuality(kamogha). Enjoyment in any life is the flood of existence (bhavogha) (Here these 2 floods; i.e kamogha and bhavogha which mentioned in the commentary and explained by Sayadaw are not the same. May be Sayadaw used it in a more practical purpose.) In any life attachment to family members and wealth as my son, my daughter and my belongings is the flood of view (diṭṭhogha). In any life don't know the truth is the flood of ignorance (avijjogha). All living beings are suffering from the 4-floods. Therefore , the extinction of the taints are only in Nibbāna. Now you have the ears of able to understand the teachings and a teacher who can teach. So you only need for practice. If you don't it's a great loss and miss the chance. These opportunities will not easy to come by in the next life and also not easy to get. If you do not practice and give a lot of reasons for it, then you are under the influence and control by the taints.

Ālavaka, the ogre (yakkha) asked the Buddha; “How to cross over the 4-floods?” With faith (saddhā) and believe that Four Noble Truths are really exist and can be realized with the practice. Practice with un-negligent mindfulness, effort and wisdom (apamada sati, viriya, paññā). The Buddha said that impermanent dukkha was in the body. With confidence and looking into the body; you will find it. If you see it and the floods will be ceased. With mindfulness and observing impermanence continuously dukkha will end. I will show you how to cut off the taints.

(Sayadaw used the Ven. Sona's story for the practice.) With over effort (viriya) , concentration (samādhi) become weak and don't want to continue, so laziness come in. Become lazy (kosajja) with the practice. Adjust viriya and samādhi and send it towards impermanence. You are sure to see impermanence. They are only helpers for wisdom. Seeing impermanence is the function of wisdom (pañña). Another pair for tuning (adjustment) are faith (saddhā) and wisdom. Over intelligent and doing things with one’s own idea is not right. Have faith in the Buddha and the Dhamma, let it lead by wisdom. Over faith becomes blind faith and can go wrong. As an example, people made mistake with blind faith on Bāhiya and things were happened what should not be. The Buddha gave the guarantee that after making adjustment with the 4 factors (saddhā and wisdom, viriya and samādhi) and practiced would realize the Dhamma. Mindfulness is never excessive. This was one of the evidences that in meditation without a teacher is impossible (Sona's story). So faith, energy, mindfulness, serenity(samādhi) and wisdom are the 5 spiritual faculties (indriya). If you can turn them in the practice you will overcome the 4-floods. This was the sure guarantee gave by the Buddha.